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THE WEEKLY SIDRA- KI SAVO
Rabbi Moshe Greebel

To any Torah Jew, the very mention of HaShem denotes the infinite- that which is without physical form, without physical measure, without any physical parts making up a whole, without displacing space, and without any physical restrictions whatsoever. The infinity of HaShem has no beginning, no end, and is beyond the human perception of time.

Yet, down through history, even to the present day, there are others who cannot conceive of a deity that is not physical. Hence, they are apt to worship statues, paintings, shrouds, shards of wood, etc.- all of a physical nature, without any understanding whatsoever of the Ain Sof (without end- infinite). Their deity must reside in the physical world, and have human form- a throwback to the Greeks, and their Canaanite predecessors.

What has all this to do with this week’s Sidra? In Ki Savo, we find that the B’nai Yisroel are given the B’rachos (blessings) of HaShem on Har G’rizim (Mount G’rizim), and the curses of HaShem on Har Aival. The curses commence with:

“Cursed be the man who makes any engraved or molten image, an abomination to HaShem, the work of the hands of the craftsman, and sets it up in secret. And all the people shall answer and say, ‘Amen.’” (D’varim 27:15)

Now, as far as all the people saying Amen to the curse of Avodah Zara (idolatry), we find that the Torah writes the verb in the plural ‘V’Amru’ (and they said). Yet, as the curses continue, we find the response of the people in the singular:

“Cursed be he who dishonors his father or his mother. And all the people shall say, ‘Amen.’” (ibid. 27:16)

Here the verb is ‘V’Amar’ (and it [the nation] said). The singular form denotes unity, where all the B’nai Yisroel together answered Amen to the curse. The plural form however, which is only utilized for the curse of Avodah Zara, denotes that not all the B’nai Yisroel answered Amen with a full heart. Why should this be so?

Prior to discovering how Rav Shimon Schwab of blessed memory (1908- 1993), in his text Mai’Ain Bais HaSho’Aiva, resolved this question, some background information concerning Pesel Micha (idol of Micha) will be necessary. We begin with the commentary of Rashi on a particular Gemarah in Sanhedrin 101b, who had this to say:

“Who was crushed into the building…..of Egypt. For, they (Egyptians) put him (Micha) in the place of a brick in one of their buildings, as is explained in the Agadah. Moshe (upon seeing Micha and others being crushed in this manner), said to HaKadosh Baruch Hu, ‘L-rd, why have You done evil to this people? (Sh’mos 5:22) For now that they have no bricks, they (Egyptians) place the sons of Yisroel into the building!’”

Rashi continues:

“…..HaKadosh Baruch Hu said to him, ‘They (Egyptians) are destroying thorns! For, it is reveled to Me, that if they (those crushed in the building) remain alive, they will be completely wicked! Now, if you so desire, test (My words), and take one of them out.’ He (Moshe) went, and took out Micha.”

Rashi on the Gemarah in Sanhedrin 103b, instructs further:

“When Moshe wrote the name (of HaShem on a slate), and threw it into the Nile to raise the coffin of Yosef, Micha stealthily came, and took it (the slate) away. That is why it is written (Z’charyia 10:11), ‘And He shall pass through the sea with affliction, and shall strike the waves in the sea…..’ When HaKadosh Baruch Hu caused Yisroel to pass through the (Reed) Sea, Micha passed through with them, with the name of HaShem in his hand, to eventually produce the Aigel (golden calf)…..”

We will address this subject of the Aigel shortly. Rashi continues:

“…..Another language reads that Micha produced an idol (in Egypt), and brought it with him when Yisroel crossed the Sea.”

The Gemarah in Sanhedrin 103b, poses:

“Why did they not include Micah (in the list of those who will not be eligible for Olam HaBa’ah- world to come)? Because his bread was available to travelers…..”

While an idolater, Micha’s concern for welcoming guests however, is a merit for him, as the Gemarah continues:

“…..It has been taught that Rav Nasan said, ‘From Garav (the eventual resting place of Pesel Micha) to Shiloh (where the Mishkan [Tabernacle] was in that time), is a distance of three miles. And the smoke of the altar (at the Mishkan) and that of Pesel Micha (it was sacrificed to as well) intermingled. The ministering Malachim (celestial emissaries) wished to thrust Micha away, but HaKadosh Baruch Hu said to them, ‘Let him alone, because his bread is available for wayfarers.’”

The Bamidbar Rabbah 10-5 takes note that in Sefer Shoftim, Micha is written as Michayahu, which denotes a righteous person:

“’And there was a man of Mount Ephraim, whose name was Micahayahu…..’ (Shoftim 17:1) Because he used to welcome visitors his name was written in the same manner as that of the righteous.”

Based on the above sources, taught Rav Shimon, it was very probable that the Pesel Micha, which passed through the Reed Sea, was secretly held by Micha (there were as well, other individuals who also knew of its existence), at the blessings and curses at Har G’rizim and Har Aival. Therefore, when it came to the curse of Avodah Zara, this group which was involved in idolatry, did not respond Amen with a full heart like the rest of the B’nai Yisroel. And, that is why the plural form of the verb is used solely concerning the curse of Avodah Zara.

A very obvious question remains, though. After witnessing the Eser Makkos (ten plagues) in Egypt and the many miracles on the Reed Sea, how could anyone of the B’nai Yisroel be so irreverent as to have the desire to worship Avodah Zara at all? How could Micha himself have been so callous as to have carried his idol across the Sea while miracles were being wrought for the B’nai Yisroel? This incorrigibility seems to be inconceivable. However, Rav Shimon explained it in the following manner.

When we speak of Kriyas Yam Suf (splitting of the Reed Sea), instructed Rav Shimon, we are speaking of an event, where for the first time in history, the direct results and actions of HaShem against an enemy were very visible to the B’nai Yisroel. What does this mean?

The Eser Makkos came of themselves upon the entirety of Egypt, encompassing the whole country as one, because the Pharaoh hardened his heart. That is, one man sinned, and his entire country was plagued- a very impersonal manner of punishing with a broad sword.

But, at Kriyas Yam Suf, the B’nai Yisroel witnessed the selective fury of HaShem against each and every Egyptian, who mistreated them as slaves. It was a much more personal and direct retribution against individuals with a fencing sword, which strongly suggested the presence of HaShem. Now, while HaShem is certainly not a finite entity that can be visualized with any of the five senses G-d forbid, the presence of His kingship was plainly seen by the B’nai Yisroel at Kriyas Yam Suf. This is as the Passuk states:

“…..He is my G-d, and I will praise him…..” (Sh’mos 15:2)

Rashi on this Passuk states:

“He is my G-d…..In His own honor, He revealed Himself (through His actions) to them. And, they were pointing with a finger (to His actions)…..”

Rashi now cites the M’chilta:

“What a Canaanite scullery maid saw on the Sea, was not seen by Y’chezkel and the other N’vi’im (prophets).”

Now, this very visible display of the personal might and power of HaShem’s presence on the Sea was a very positive influence on the majority of the B’nai Yisroel. They realized that till that time, no one was ever given such a personal and physical display of the presence of HaShem through His actions, and they were truly honored by this historic ‘first.’

However, there were among the B’nai Yisroel those who were very simple minded, and intellectually challenged, for whom this physical display of the presence of HaShem, produced a negative effect, taught Rav Shimon. Because Kriyas Yam Suf was the most corporeal display of the presence of HaShem in history to date, this group made the very bad assumption that HaShem therefore, had to have been incarnate as well, G-d forbid. Most regrettably, this small group of Micha was incapable of conceiving of the Ain Sof (infinity) of HaShem, and like so many others, wanted to create a physical manifestation of HaShem in this world. Lamentably, that physical manifestation did eventually develop into the Aigel HaZahav (golden calf).

Therefore, explained Rav Shimon, the Pesel Micha was not so much an actual idol that was carried across the Sea, but rather, it was the idea or concept of HaShem as being incarnate, G-d forbid.

Concerning this belief in an incarnate deity, the Rambam in Hilchos T’shuva chapter 3, Halacha 7 said:

“If one states that there is one G-d, but that G-d is a physical body with form, he is a heretic!”

Because we Jews are the descendants of Avraham Avinu, who gave the world the inspiration of monotheism, we have been granted awareness of the concept of infinity regarding HaShem and the Torah. This Achdus (oneness) of HaShem is a most rudimentary and essential conviction of any Torah minded Jew, and no physical manifestation of Him is ever necessary. Let us always be aware of this very unique distinction.

May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times.

Good Shabbos.

NCYI's Weekly Divrei Torah Bulletin is sponsored by the Henry, Bertha and Edward Rothman Foundation - Rochester, New York; Cleveland, Ohio; Circleville, Ohio

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